Kierkegaard’s treatise The Changelessness of God. Published in 1855, just a few months before his death, it is an exposition of one of Kierkegaard’s most cherished biblical passages: “Every generous act of giving, with every perfect gift, is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change” (James 1:17). Kierkegaard begins by noting that the text contains an implicit contrast between God, the “Father of lights,” and the world. To observe the latter is to observe constant change: one moment gives way to the next; the sunrise comes and goes; each human being will one day die. “How depressing,” notes Kierkegaard, “how exhausting, that all is corruptibility, that human beings are changefulness, you, my listener, and I!” But there is good news. Above and beyond all of this change is God, whose good and perfect nature never varies. It is this truth that the Apostle James has disclosed, and, for Kierkegaard, it is “simply and solely sheer consolation, peace, joy, blessedness.”The reason for this happiness has to do with God himself, who, as Kierkegaard explains, is changeless, omnipotent, omnipresent, pure, and luminous. He moves earthly affairs, but is not moved by them.
“From Despair to Faith: The Spirituality of Søren Kierkegaard

101013 Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. 14 As obedient children, do not be conformed to the passions of your former ignorance, 15 but as he who called you is holy, you also be holy in all your conduct, 16 since it is written, “You shall be holy, for I am holy.” 17 And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile, 18 knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, 19 but with the precious blood of Christ, like that of a lamb without blemish or spot. 20 He was foreknown before the foundation of the world but was made manifest in the last times for the sake of you 21 who through him are believers in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

13 Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. 14 As obedient children, do not be conformed to the passions of your former ignorance, 15 but as he who called you is holy, you also be holy in all your conduct, 16 since it is written, “You shall be holy, for I am holy.” 17 And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile, 18 knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, 19 but with the precious blood of Christ, like that of a lamb without blemish or spot. 20 He was foreknown before the foundation of the world but was made manifest in the last times for the sake of you 21 who through him are believers in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

13 Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. 14 As obedient children, do not be conformed to the passions of your former ignorance, 15 but as he who called you is holy, you also be holy in all your conduct, 16 since it is written, “You shall be holy, for I am holy.” 17 And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile, 18 knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, 19 but with the precious blood of Christ, like that of a lamb without blemish or spot. 20 He was foreknown before the foundation of the world but was made manifest in the last times for the sake of you 21 who through him are believers in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

The sum of all true wisdom and knowledge may be reduced to these three heads: —
1. The knowledge of God, his nature and his properties.
2. The knowledge of ourselves in reference to the will of God concerning us.
3. Skill to walk in communion with God: —

The knowledge of God being addressed in the previous post, we most to the knowledge of ourselves, which Owen breaks down into three elements which he takes form John 16:8: Our Savior sends his Spirit to convince the world of, — even “sin, righteousness, and judgement,” John 16:8.

Knowledge of Sin

Scripture affirms that all human beings have some sense of law (Romans 2:14-15, “15. They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them.”). All cultures show some sense of divine sanction and law.

This understanding of sin may be improved by teaching of God’s law. Yet, however, much training one may receive, such training alone will never be sufficient to give sufficient understanding of sin.

In Christ we see two things plainly (1) the true nature of sin, and (2) salvation from the judgment due for sin.

How Christ Shows the True Nature of Sin:

First, Christ shows what sin deserves. We see this first in who was punished for sin. That the justice of God could be propitiated by nothing than the death of Christ demonstrates the extraordinary guilt and evil of sin. Christ’s death also demonstrates the sinfulness of sin in the punishment suffered by sin:

Would you, then, see the true demerit of sin? — take the measure of it from the mediation of Christ, especially his cross. It brought him who was the Son of God, equal unto God, God blessed for ever, into the form of a (Philippians 2:8) servant, who had not where to lay his head. It pursued him all his life with afflictions and persecutions; and lastly brought him under the rod of God; there bruised him and brake him, — (1 Corinthians 2:7) slew the Lord of life. Hence is deep humiliation for it, upon the account of him whom we (Zechariah 12:10.) have pierced. And this is the first spiritual view of sin we have in Christ.

Romans 3:24-26, by setting forth his only Son “to be a propitiation,” he leaves no doubt upon the spirits of men that in themselves they could make no atonement; for “if righteousness were by the law, then were Christ dead in vain.” To what purpose should he be made a propitiation, were not we ourselves weak and without strength to any such purpose? So the apostle argues, Romans 5:6, when we had no power, then did he by death make an atonement; as verses 8, 9.

An implication of Owen’s argument was raised in a recent essay on the Gospel Coalition website:

If Islam, Buddhism, Zoroastrianism, and all the other world religions are true paths to God, then why did God kill his Son, Jesus, in order to make a way for men to come to him? The very notion is absurd and insulting to God. It paints a portrait of a God who is just plain cruel. He sent Jesus into the world to live a miserable life of scorn, rejection, poverty, betrayal, humiliation, sorrow, and ultimately, torture and death, in order to create a path whereby men can come to know him. Yet all the while he knew that following the Five Pillars of Islam or the Noble Eight-fold Path could accomplish the same thing. What a waste! Jesus’ life—God’s plan of salvation— is completely in vain, for the same result could be achieved by simply adhering to the tenets of any world religion. God is not only cruel but also incompetent for putting into effect the worst salvation plan possible.

It also demonstrates our inability to render the obedience due God under the law:

Our disability to answer the mind and will of God, in all or any of the obedience that he requireth, is in him only to be discovered. This, indeed, is a thing that many will not be acquainted with to this day. To teach a man that he cannot do what he ought to do, and for which he condemns himself if he do it not, is no easy task.

Since teaching human beings their inability to render obedience sufficient to satisfy God is no easy thing, we must look to the cross to see this truth:

The law can bring forth no righteousness, no obedience; it is weak to any such purpose, by reason of the flesh, and that corruption that is come on us. These two things are done in Christ, and by him: — First, Sin is condemned as to its guilt, and we set free from that; the righteousness of the law by his obedience is fulfilled in us, who could never do it ourselves. And, secondly, That obedience which is required of us, his Spirit works it in us. So that that perfection of obedience which we have in him is imputed to us; and the sincerity that we have in obedience is from his Spirit bestowed on us. And this is the most excellent glass, wherein we see our impotency; for what need we his perfect obedience to be made ours, but that we have not, can not attain any? what need we his Spirit of life to quicken us, but that we are dead in trespasses and sins?

Third, Christ’s cross also demonstrates the death of sin. Owen notes that one can see the killing effects of sin without the need of seeing Christ’s death on the cross. But it is only by means of Christ’s cross that one can learn dying to sin:

Sin is a thing that of itself is not apt to die or to decay, but to get ground, and strength, and life, in the subject wherein it is, to eternity; prevent all its actual eruptions, yet its original enmity against God will still grow. In believers it is still dying and decaying, until it be utterly abolished. The opening of this treasury [mystery] you have, Romans 6:3-6, etc.

“Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death, that like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection; knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.”

This is the design of the apostle in the beginning of that chapter, not only to manifest whence is the principle and rise of our mortification and the death of sin, even from the death and blood of Christ; but also the manner of sin’s continuance and dying in us, from the manner of Christ’s dying for sin. He was crucified for us, and thereby sin was crucified in us; he died for us, and the body of sin is destroyed, that we should not serve sin; and as he was raised from the dead, that death should not have dominion over him, so also are we raised from sin, that it should not have dominion over us. This wisdom is hid in Christ only

Fourth, There is a glorious end whereunto sin is appointed and ordained, and discovered in Christ. Sin itself tends only to the destruction of human beings, their condemnation, death and hell. Yet, in Christ, something new is seen. The law can only condemn. But in Christ, God manifests forgiveness and mercy:

In the Lord Jesus there is the manifestation of another and more glorious end; to wit, the praise of God’s glorious (Ephesians 1:6.) grace in the pardon and forgiveness of it; — God having taken order in Christ that that thing which tended merely to his dishonor should be managed to his infinite glory, and that which of all things he desireth to exalt, — even that he may be known and believed to be a (Hebrews 8:6-13.) “God pardoning iniquity, transgression and sin.”

Next we will look to the second aspect of knowledge of ourselves brought by the Spirit and mentioned in John 16:8:

7 Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you. 8 And when he comes, he will convict the world concerning sin and righteousness and judgment: 9 concerning sin, because they do not believe in me; 10 concerning righteousness, because I go to the Father, and you will see me no longer; 11 concerning judgment, because the ruler of this world is judged.

An August 2012 conference at Puritan Reformed Theological Seminary resulted in a book of essays entitled The Beauty and Glory of the Father. The first essay in the collection, “The Father’s Love for His Son” by Bartel Elshout contends:

The Holy Spirit gives us a glimpse into the infinite depth of the Father’s heart — a heart that is eternally moved in love for His eternally begotten and beloved Son. This is the fountain from which all theology flows. Nothing so precisely defines who the Father is as the fact that He loves His Son with the totality and fullness of His divine person. (3)

The remainder of the essay sets out to demonstrate and develop that thesis. He sets out a series of minor theses respecting the Trinity in eternity, creation, fall, redemption, and the eschaton.

The presentation is precise and scholarly without being pedantic. While the work entails rigor of thought, it does not present any difficulties which an attentive adult could not master. While never quite poetic, it is beautiful in its clarity and object.

Elshout presents his case with careful logic, drawing out implications which are not immediately obvious — but which once demonstrated can be affirmed. This is the primary strength of the essay.

For example, as he works through the manner in which creation demonstrates the Father’s love for His Son, Elshout contends:

The Father’s love for His Son, the love that moved Him to create the entire univere for His Son, also moved Him to create Adam in the image of His Son. (7).

I was not immediately sure that one could say that Adam, who was certainly created in the image and likeness of God was particularly created in the image of the Son. Elshout recognized the difficulty and so presents a careful case.

First, he looks to Romans 8:28-29. The first verse is the much abused text that all things work together for good — which fails to recognize that “good” is defined in verse 29:

28 And we know that for those who love God all things work together for good, for those who are called according to his purpose.
29 For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers.

“In other words, the ultimate goal of redemption is the conformity of fallen human beings to the image of the Father’s well-beloved Son” (7). He confirms the proposition by referencing 1 John 3:1-2:

1 See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him.
2 Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is.

From this proposition, Elshout draws an inference: “If the goal of the Father’s redemptive work is to conform men and women to the image of His Son, this must have been His original goal in creating man” (7). This is the greatest leap of the argument.

To support this jump, he argues that the goals of creation & redemption are the same. First, he looks to the purpose of creation. He reasons, “If the goal of the Father’s redemptive work is to conform men and women to the image of His Son, this must have been His original goal in creating man.” (7)

What is the purpose of creation: “thou hast created all things, and for thy pleasure they are and were created” (Rev. 4:11, KJV). [The Greek text has “καὶ διὰ τὸ θέλημά σου ἦσαν καὶ ἐκτίσθησαν”; thelema, will/decision. Here is an example of how English words have shifted meaning over the past 400 years. In 1611, “pleasure” would be something in accordance with one’s will.]

All things exist according to the pleasure, the will of God and continue so. At this point, I believe Elshout would have strengthened his argument by a reference to Ephesians 1:

3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places,
4 even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love
5 he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will,
6 to the praise of his glorious grace, with which he has blessed us in the Beloved.

The fact of redemption in the Son is solely a matter of the Father’s will [Greek: κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, according to the pleasure of his will, thelematos.] Elshout certainly seems to presume this passage in his argument.

We know that the purpose of redemption is conforming rebellious, straying human beings to the image of the Son. This is done according to the good pleasure of God’s will. Moreover, creation itself is an act of the very same will. Indeed, the process of redemption and sanction is conformity to the Creator:

9 Do not lie to one another, seeing that you have put off the old self with its practices
10 and have put on the new self, which is being renewed in knowledge after the image of its creator. Colossians 3:9-10

At this point, Elshout’s observes something which I found fascinating. Skipping a portion of his argument, Elshout draws out an implication of Adam being created in the image of the Son. First, the Son himself discloses the Father (John 1:18). Thus, to look upon the Son is to know the disclosure of the Father.

This leads to the realization:

We may therefore conclude that, before the Fall, Adam and Eve delighted themselves in the very same Son of God in whom the Father eternally delights Himself. Being the bearers of the image of His Son, loving and worshipping Him, Adam adn Eve were the recipients of the love the Father has for His Son. The Father beheld the reflection of His eternal Son, and loved them with the same love with which He loved His Son. …In summary, the Father created man for His Son and in His image in order that man might know and love his Son and live for His glory. (8)

This brief notice concerns only two pages of the 16 page essay. The entire piece is well worth one’s consideration.

In 1 Corinthians 1:24, Paul writes that Christ is both the power and the wisdom of God. In the second digression, Owen unpacks the phrase “the wisdom of God”. First, he lays out the potential scope of meaning:

The sum of all true wisdom and knowledge may be reduced to these three heads: —
1. The knowledge of God, his nature and his properties.
2. The knowledge of ourselves in reference to the will of God concerning us.
3. Skill to walk in communion with God: —
I. What one may know of God

A. Knowledge of God in Creation: Creation itself, prior to Fall displayed attributes of God’s power and goodness; but without sin, there would have been no time for God to display longsuffering patience or endurance.

B. Knowledge of God in Christ: Yet, even if God had patience with humanity for aeons, there would still be aspects of God’s character which could not be known by in and through Christ. Of these Owen sets out two: (1) love & (2) pardoning mercy.

By “love” Owen intends a very specific application:

Love; I mean love unto sinners. Without this, man is of all creatures most miserable; and there is not the least glimpse of it that can possibly be discovered but in Christ. The Holy Ghost says, 1 John 4:8,16, “God is love;” that is, not only of a loving and tender nature, but one that will exercise himself in a dispensation of his love, eternal love, towards us, — one that has purposes of love for us from of old, and will fulfill them all towards us in due season. But how is this demonstrated? how may we attain an acquaintance with it? He tells us, verse 9, “In this was manifested the love of God, because that God sent his only begotten Son into the world, that we might live through him.” This is the only discovery that God has made of any such property in his nature, or of any thought of exercising it towards sinners, — in that he has sent Jesus Christ into the world, that we might live by him.

In addition to love, Owen marks the pardoning mercy of God in Christ: “Pardoning mercy, or grace. Without this, even his love would be fruitless.”

Pardoning mercy is God’s free, gracious acceptance of a sinner upon satisfaction made to his justice in the blood of Jesus; nor is any discovery of it, but as relating to the satisfaction of justice, consistent with the glory of God. It is a mercy of inconceivable condescension in forgiveness, tempered with exact justice and severity. Romans 3:25, God is said “to set forth Christ to be a propitiation through faith in his blood, to declare his righteousness in the remission of sins;” f58his righteousness is also manifested in the business of forgiveness of sins: and therefore it is everywhere said to be wholly in Christ, Ephesians 1:7. So that this gospel grace and pardoning mercy is alone purchased by him, and revealed in him.

C. Those things which are seen most clearly in Christ.

Owen notes another category of God’s properties which are known most clearly in Christ:

There are other properties of God which, though also otherwise discovered, yet are so clearly, eminently, and savingly only in Jesus Christ; as, —
[1.] His vindictive justice in punishing sin;
[2.] His patience, forbearance, and long-suffering towards sinners;
[3.] His wisdom, in managing things for his own glory;
[4.] His all-sufficiency, in himself and unto others. All these, though they may receive some lower and inferior manifestations out of Christ, yet they clearly shine only in him; so as that it may be our wisdom to be acquainted with them.

1. Vindicative justice. While evidence of God’s judgment exists outside of Christ, in the life and death of Christ we can see most clearly that judgment of sin could not be avoided. One think that God could simply forgive becasue he is merciful. But such an act of God would subvert his justice. In the passion of Christ we see the unavoidable demand of God’s justice. Owen refers to this as the “naturalness” of punishment due sin, “In him God has manifested the naturalness of this righteousness unto him, in that it was impossible that it should be diverted from sinners without the interposing of a propitiation.”

Moreover, in the death of Christ we see more plainly than elsewhere the depth of God’s judgment upon sin:

In the penalty inflicted on Christ for sin, this justice is far more gloriously manifested than otherwise. To see, indeed, a world, made (Genesis 3:17-19, 8:21; Romans 8:21, 22; 2 Peter 2:4-6, 3:6; Jude 1:6, 7) good and beautiful, wrapped up in wrath and curses, clothed with thorns and briers; to see the whole beautiful creation made subject to vanity, given up to the bondage of corruption; to hear it groan in pain under that burden; to consider legions of angels, most glorious and immortal creatures, cast down into hell, bound with chains of darkness, and reserved for a more dreadful judgement for one sin; to view the ocean of the blood of souls spilt to eternity on this account, — will give some insight into this thing. But what is all this to that view of it which may be had by a spiritual eye in the Lord Christ? All these things are worms, and of no value in comparison of him. To see him who is the (1 Corinthians 1:30) wisdom of God, and the power of God, always (Matthew 3:17) beloved of the Father; to see him, I say, fear, (Matthew 26:37, 38; Mark 14:33; Luke 22:43, 44; Hebrews 5:7; Matthew 27:51; Mark 15:33, 34; Isaiah 53:6) and tremble, and bow, and sweat, and pray, and die; to see him lifted up upon the cross, the earth trembling under him, as if unable to bear his weight; and the heavens darkened over him, as if shut against his cry; and himself hanging between both, as if refused by both; and all this because our sins did meet upon him.

2. His patience toward sinners. Certainly experiences teach that God does not immediately punish every and all sin. Yet, without a sight of God in Christ, how could we be certain of God patience? Christ demonstrates to us the basis of God’s dealing with the world:

In him the very nature of God is discovered to be love and kindness; and that he will exercise the same to sinners, he has promised, sworn, and solemnly engaged himself by covenant. And that we may not hesitate about the aim which he has herein, there is a stable bottom and foundation of acting suitably to those gracious properties of his nature held forth, — namely, the reconciliation and atonement that is made in the blood of Christ.

In this we see God’s kindness with an aim to save us:

That which lies hid in Christ, and is revealed from him, is full of love, sweetness, tenderness, kindness, grace. It is the Lord’s waiting to be gracious to sinners; waiting for an advantage to show love and kindness, for the most eminent endearing of a soul unto himself, Isaiah 30:18, “Therefore will the LORD wait, that he may be gracious unto you; and therefore will he be exalted, that he may have mercy upon you.” Neither is there any revelation of God that the soul finds more sweetness in than this. When it [one’s soul] is experimentally convinced that God from time to time has passed by many, innumerable iniquities, he is astonished to think that God should do so; and admires that he did not take the advantage of his provocations to cast him out of his presence. He finds that, with infinite wisdom, in all long-suffering, he has managed all his dispensations towards him to recover him from the power of the devil, to rebuke and chasten his spirit for sin, to endear him unto himself; — there is, I say, nothing of greater sweetness to the soul than this: and therefore the apostle says, Romans 3:25, that all is “through the forbearance of God.” God makes way for complete forgiveness of sins through this his forbearance; which the other does not. </blockquote.

3. The wisdom of God in managing all for his glory.

So, then, this also is hid in Christ, — the great and unspeakable riches of the wisdom of God, in pardoning sin, saving sinners, satisfying justice, fulfilling the law, repairing his own honor, and providing for us a more exceeding weight of glory; and all this out of such a condition as wherein it was impossible that it should enter into the hearts of angels or men how ever the glory of God should be repaired, and one sinning creature delivered from everlasting ruin. Hence it is said, that at the last day God “shall be glorified in his saints, and admired in all them that believe,” 2 Thessalonians 1:10. It shall be an admirable thing, and God shall be for ever glorious in it, even in the bringing of believers to himself. To save sinners through believing, shall be found to be a far more admirable work than to create the world of nothing.

4. God’s self-sufficiency.

D. “There is no saving knowledge of any property of God, nor such as brings consolation, but what alone is to be had in Christ Jesus, being laid up in him, and manifested by him.” To know God outside of Christ is to know judgment. It is only in Christ that we can know the reconciliation of God’s justice and mercy:

This is to be received, that God has actually manifested the glory of all his attributes in a way of doing us good. What will it avail our souls, what comfort will it bring unto us, what endearment will it put upon our hearts unto God, to know that he is infinitely righteous, just, and holy, unchangeably true and faithful, if we know not how he may preserve the glory of his justice and faithfulness in his comminations and threatening, but only in one ruin and destruction? if we can from thence only say it is a righteous thing with him to recompense tribulation unto us for our iniquities? What fruit of this consideration had Adam in the garden? Genesis 3. What sweetness, what encouragement, is there in knowing that he is patient and full of forbearance, if the glory of these is to be exalted in enduring the vessels of wrath fitted for destruction? nay, what will it avail us to hear him proclaim himself “The LORD, The LORD God, (Exodus 34:6, 7) merciful and gracious, abundant in goodness and truth,” yet, withal, that he will “by no means clear the guilty,” so shutting up the exercise of all his other properties towards us, upon the account of our iniquity? Doubtless, not at all.

Moreover, it is only in Christ that we can know that God can but actually has reconciled justice and mercy.

It is then in covenant brought about by Christ that God does bring this reconciliation to bear in our relationship with Him:

There remaineth only, then, that these attributes of God, so manifested and exercised, are powerful and able to bring us to the everlasting fruition of him. To evince this, the Lord wraps up the whole covenant of grace in one promise, signifying no less: “I will be your God.” In the covenant, God becomes our God, and we are his people; and thereby all his attributes are ours also. And lest that we should doubt — when once our eyes are opened to see in any measure the inconceivable difficulty that is in this thing, what unimaginable obstacles on all hands there lie against us — that all is not enough to deliver and save us, God has, I say, wrapped it up in this expression, Genesis 17:1, “I am,” saith he, “God Almighty” (all- sufficient); — “I am wholly able to perform all my undertakings, and to be thy exceeding great reward. I can remove all difficulties, answer all objections, pardon all sins, conquer all opposition: I am God all-sufficient.” Now, you know in whom this covenant and all the promises thereof are ratified, and in whose blood it is confirmed, — to wit, in the Lord Christ alone; in him only is God an all-sufficient God to any, and an exceeding great reward. And hence Christ himself is said to “save to the uttermost them that come to God by him,” Hebrews 7. And these three things, I say, are required to be known, that we may have a saving acquaintance, and such as is attended with consolation, with any of the properties of God; and all these being hid only in Christ, from him alone it is to be obtained.

The appearance of God is in effable and indescribable, and cannot be seen by eyes of flesh.

For in glory He is incomprehensible,
in greatness unfathomable,
in height inconceivable,
in power incomparable,
in wisdom unrivalled,
in goodness inimitable,
in kindness unutterable.

For if I say He is Light,
I name but His own work;
if I call Him Word,
I name but His sovereignty;
if I call Him Mind,
I speak but of His wisdom;
if I say He is Spirit,
I speak of His breath;
if I call Him Wisdom,
I speak of His offspring;
if I call Him Strength,
I speak of His sway;
if I call Him Power,
I am mentioning His activity;
if Providence,
I but mention His goodness;
if I call Him Kingdom,
I but mention His glory;
if I call Him Lord,
I mention His being judge;
if I call Him Judge,
I speak of Him as being just;
if I call Him Father,
I speak of all things as being from Him;
if I call Him Fire,
I but mention His anger.

You will say, then, to me, “Is God angry?”
Yes; He is angry with those who act wickedly,
but He is good, and kind, and merciful,
to those who love and fear Him;
for He is a chastener of the godly,
and father of the righteous;
but he is a judge and punisher of the impious.